Psikis : Jurnal Psikologi Islami Vol. 6 No.

1 June 2020: 89-101

INTERDISCIPLINARY APPROACH OF ISLAMIC

PSYCHOLOGY LITERACY IN INDONESIA

Dede Rosyada1, Abdul Mujib2, Syahida Rena3

1,2
Universitas Islam Negeri Syarif hidayatullah Jakarta
3
Institut Ilmu Al-Qur’an (IIQ) Jakarta
Corresponding Author: abdul.mujib@uinjkt.ac.id

ABSTRACT
The development of journal literacy with the theme of Islamic Psychology used a lot of typologies
in the madhab of psychology, including Islamic Psychoanalysis, Islamic Psycho-behavioristic,
Islamic Psychohumanistic, Islamic Psychocognitive, and Islamic Psychotranspersonal. This study
aims to analyze the types of madhab integration in constructing journal literacy in the areas of
Islamic psychology in Indonesia. Thus, the tendency could be known and be a guideline in the
development of Islamic psychology later on. As library research that used content analysis
techniques, this study found that although the journal writers had diverse typologies in the
development of the Islamic Psychology madhab, the study showed that the Transpersonal madhab
dominated the pattern of developing Islamic psychology in the journaling system in Indonesia.This
tendency is due to the process of Islamic integration, the easiest psychology, and the lowest
resistance level is integrating Psychotranspersonal with Islamic sciences. Psychotranspersonal
themes are more easily developed through literary research and/or qualitative research, while other
madhabs claim more to quantitative research.

Keywords: Journal Literacy, Islamic Transpersonal, Interdisciplinary Integration, Eclectic Method

Submission Review Process Revised Accepted Published

January 1, 2020 –
December 12, 2019 April 25, 2020 April 25, 2020 June 1, 2020
April 1, 2020

INTRODUCTION dogmatic approach with a general feature of

Islamic Psychology discipline is the
integration of two academic discipline,
islamic studies and psychology. This
integration combines two scientific
competencies.The first competency is related
to the Islamic label which characteristics are
inherent to the name of Islam itself. The main
characteristic of Islamic values (Mujib, 2019)
i.e. (1) doctrinaire which is derived from
Allah SWT; (2) the truth is absolute and must
not be rejected by any logic; (3) universal
validity regardless of ethnicity, class, status
and any level; (4) the eternal validity period is
not restricted by a certain period or phase,
despite of each period has unique
characteristics that indicate the identity.The
characteristic was later formulated in the
Islamic scientific paradigm of using a
Metaempirical, most deductive in the
conclusion, theocentric in determining the
values of science, the axiom derived from the
religion whose studies depart from convection
and to see the problem of "how it should" not
as is, with a holistic perspective (Kaffah) and
acknowledge the subjective truth.
While the second competence is
associated with psychology labels that use a
positivistic approach. This approach has an
empirical and objective-specific scientific
paradigm to look at the phenomenon, most of
which use inductive patterns in the
conclusion,anthropocentric in determining the
scholarly standards, the axioms derived from
the culture that goes to the study of doubts so
that the results reveal "as is".

P-ISSN: 2502-728X
E-ISSN: 2549-6468
 Islamic Psychology literacy developed
by experts, according to the ability and
background of each writer, has a wide range
of views from the pattern of integration done.
This research wants to see what kind of
patterns are often used by writers in the
development of literacy in all areas of Islamic
psychology.
The more popular areas of Islamic
psychology are the introduction of Islamic
psychology, Islamic Personality Psychology,
Islamic Development Psychology, Islamic
Psychotherapy, Islamic Education
psychology, Islamic Industrial and
organizational psychology, Islamic Social
Psychology, Islamic diagnostic psychology,
and several other areas, although the title in
the published journal script has a variety of
additions to their titles.
Based on the background problem
above, the research of "Literacy of Islamic
Psychology Journal in Indonesia Through
Interdisciplinary Approach" was trying to
typologize the integration madhab in the
development of Islamic psychology areas
written by Muslim scholars in Indonesia.Then
the development of Islamic psychology in the
journaling system has traced the paradigm
and its content. Thus, the pattern could be
known to be a guideline in the development
of the next Islamic psychology.The problems
in this research are described as follows:
1. What type of integration is used in
constructing journal Literacy in the areas
of Islamic psychology in Indonesia ?
2. What are the examples of buildings and
scientific substances in each area of
Islamic psychology based on the type of
the madhhab which stated in Islamic
psychology journal Literation ?
RESEARCH METHODS
This research is an effort to typologize
the literacy of Islamic psychology
journals.Thus, the type of research is more
library research, which the technique of
collecting data was through by document
study. Document search was inventoried from
several journals of Islamic psychology in
Indonesia. The typological reference is based
on the Islamic Psychology pattern. The
pattern is the development of Islamic-style
psychology which essentially derives from
Islamic teachings. It may be the procedure of
psychological phenomena based on western
psychological theories first then Islamized or
departing from Islamic principles analyzed
based on psychological approaches (Mujib,
2008). The typological model to be analyzed
in-depth in this study refers to the following
typological models:
1. Madhab psychoanalysis of Islam; is the
Madhab in psychology that emphasizes
more on the analysis of psychiatric
structures in Islamic perspectives. This
madhab explains that all the basic traits
of human beings including their behavior
have been constructed from within the
birth since every disposition and the
potential human base has a relatively
settled tendency.
2. Madhab Islamic Psycho-Behavioristic; is
the Madhab in psychology that
emphasizes more on real behavior in
Islamic perspectives. This madhab
explains that all basic human traits
including their behavior are formed by
the environment because humans do not
have any tendency from birth. The
individual traits who settle solely because
of the habits that have been done.
3. Psychohumanistic Islamic Madhab; is the
Madhab in psychology that emphasizes
more on human quality developed
through the process of learning from the
environment from the Islamic
perspective. This madhab explains that
human beings have a unique power and
will be more developed after the process
of learning from the environment.
 Dede Rosyada, Abdul Mujib, Syahida Rena Interdisciplinary Approach of Islamic Psychology… |91
4. Madhab cognitive Islam; is the Madhab
in psychology that emphasizes more on
the strength of human cognitive power in
the Islamic perspective. This madhab
explains that humans have the logical
power, that is why all behaviors are
actuated.
5. The Islamic Psychotranspersonal
Madhab; is the Madhab in psychology
that emphasizes more on the power
outside of man from an Islamic
perspective. This madhab explains that
not all of the basic traits of human beings
including his behavior are driven from
within himself, but there is an external
power that dominates himself. That
power could be from God or others who
are spiritual and metaphysical.
The five madhabs used by construct in
a madhab typology. On this research can be
simplified in the following image:
Figure 1.
Madhab typology in Islamic psychology
The development of Islamic studies
based on the integration of science and Islam
continues to be conducted in order to find a
constructive-positive dialogue between the
"local" and "global", between the "particular"
and "universal", between distinctive values
and the shared values between the so-called
"Dzanni" and "Qathi"(Dewi, Subhani Kusuma
& Huda, n.d.). This can be seen from the
scientific transformation of Ulum al-Din
(religious knowledge) into Al-Fikr al-Islamiy
(Islamic thoughts) and eventually became
dirasat al-Islamiyyah. Hence, where is the
Islamic psychology position?. If it is only in
Ulum al-Din, it will tend to have a dichotomic
view and will trigger on the alignments of
"al- Firqah al-Islamiyyah”.If enters Al-Fikr
al- Islamiy then it has been interested in doing
a more comprehensive study. When the
psychology of Islam has entered the ranks of
Islamic studies (Dirasat al-Islamiyyah), the
psychology of Islam inevitably may have a
critical-contemplative view.
As the position of Islamic studies, one
of the patterns developed in the study of
Islamic psychology is an objectification
pattern. Where Islamic psychology scientists
have to transform normative views into
objective views or develop measurable
theories through experiment research. For
example, the many hadith of the Prophet
regarding the virtues of Umrah, whether it can
be used as a theory that can explain the
phenomenon of the busy community
departure in the implementation of Umrah
served by the travel agents every month or the
hadith can be used as a motivational theory of
Umroh among the Muslim people, especially
in Indonesia.
However, as a scientific discipline,
Islamic psychology is also an integration of
islamic sciences and psychology, so it is no
longer purely as Ulum al-din. In the
integration of these two areas of science, the
pattern of development of Islamic psychology
is wider. In addition to the objectification
pattern above, there are several other patterns
of Islamic psychology development;
Pragmatic patterns (parallelization patterns,
complementation patterns; comparison
patterns, inductive patterns, verification
patterns); Idealistic patterns (revelations,
resourcefulness, and Burhan), as well as other
additional patterns, are the comparative
patterns and reconstruction theory patterns.
P-ISSN: 2502-728X
E-ISSN: 2549-6468
 The works of Islamic Psychology in
journal Literature to be researched are as
follows:
1. Perilaku Manusia dalam Perspektif
Psikologi Islam, Yuriadi, El-Furqania,
Vol. 03, No. 02 (2016): 226-240.
2. Pengendalian Emosi Menurut Psikologi
Islam, R. Rachmy Diana, UNISIA, Vol.
37, No. 82 (2015): 41-47.
3. Konsep Fitrah dalam Psikologi Islam,
Muhammad Faiz Al-Afify, Tsaqafah,
Vol. 14, No. 2 (2018): 279-298.
4. Aliran Psikoanalisis dalam Perspektif
Islam, Faiqatul Husna, Salam: Jurnal
Sosial&Budaya Syar-i, Vol. 5, No. 2
(2018): 99-112.
5. Psikoanalisa Islam, Menggali Struktur
Psikis Manusia dalam Perspektif Islam,
Lalau Heri Afrizal, Jurnal Kalimah, Vol.
12, No. 2 (2014): 237-261.
6. Refleksi Teori Belajar Behavioristik
dalam Perspektif Islam, Izzatur Rusuli,
Jurnal Pencerahan, Vol. 8, No. 1 (2014):
38-54.
7. Kepribadian Manusia dalam Perspektif
Psikologi Islam (Telaah Kritis atas
Psikologi Kepribadian Modern), Septi
Gumiardi, Holistik, Vol. 12, No. 01
(2011): 259-296.
8. Konsep Ruh dalam Perspektif Psikologi
Pendidikan Barat dan Islam, Sri Astuti
A. Samad, Fenomena, Vol. 7, No. 2
(2015): 215-228.
9. Konsep Mimpi dalam Perspektif
Psikologi Islam: Studi Komparasi
Psikologi Islam dan Psikologi Barat,
Yuminah¸ Jurnal Psikologi Islam, Vol. 5,
No. 2 (2018): 87-102.
10. Metode Ketenangan Jiwa: Suatu
Perbandingan antara al-Ghazali dan
Sigmund Freud, Abd Syakur, Islamica,
Vol. 1, No. 2 (2007): 162-173.
11. Antara Kesehatan Mental dan
Pendidikan Karakter: Pandangan
Keislaman Terintegrasi, Ahmad
Nurrohim, Attarbiyah: Journal of Islamic
Culture and Education, Vol. 1, No. 2
(2016): 273-302
12. Penanganan Psikopatologi dengan
Psikoterapi Islami, Sri Astutik, Jurnal
Bimbingan dan Konseling Islam, Vol. 02,
No. 01 (2012): 75-87.
13. Psikoterapi dalam Perspektif Bimbingan
Konseling Islami, Lahmuddin, Miqot,
Vol. 36, No. 2 (2012): 388-408.
14. Sufi HealingTerapi dalam Literatur
Tasawuf, M. Amin Syukur¸Wallsongo,
Vol. 20, No. 2 (2012): 391-412.
15. Terapi Sufistik untuk Penyembuhan
Gangguan Mental dan Mewujudkan
Pribadi yang Sehat, Ahmad Zaini,
Konseling Religi: Jurnal Bimbingan
Konseling Islam, Vol. 8, No. 1 (2017):
211-224.
16. Peran Ajaran Tasawuf sebagai
Psikoterapi Mengatasi Konflik Batin,
Waslah, Jurnal Lentera: Kajian
Keagamaan, Keilmuan, dan Teknologi,
Vol. 3, No. 1 (2017): 25-38.
17. Dzikir: Psikoterapi dalam Perspektif
Islam, Rudy Haryanto, Al-Ihkan, Vol. 9,
No. 2 (2014): 338-365.
18. Tobat sebagai Sebuah Terapi (Kajian
Psikoterapi Islam), Erba Rozalina
Yulianti, Syifa Al-Qulub, Vol. 1, No. 2
(2017): 132-141.
19. Terapi Tadabbur Al-Qur’an untuk
Mengurangi Kecemasan Menghidap
Persalinan Pertama, Dini A.P. Prapto, H.
Fuad Nashori, dan Rumiani. Jurnal
Intervensi Psikologi, Vol. 7, No. 2
(2015): 131-142.
20. Psikologi Transpersonal: Kasus Shalat,
Arif Wibisono Adi, Indegenous Jurnal
Ilmiah Berkala Psikologi, Vol. 6, No. 1
(2002): 14-20
21. Psikoterapi Transpersonal dalam Kajian
Islam untuk Meningkatkan Kesehatan
Mental, Endang Fourianalistyawati,
Pscycho Idea, Vol 9, No. 1 (2011): 1-18.
22. Husn al-Zhann: Konsep Berpikir Positif
dalam Perspektif Psikologi Islam dan
Manfaatnya bagi Kesehatan Mental,
Ahmad Rusydi, Proyeksi, Vol. 7, No. 1
(2012): 1-31.
23. Rida Dalam Psikologi Islam Dan
Konstruksi Alat Ukurnya, Ahmad Rusdi,
Jurnal Psikologi Islam, Vol. 4, No. 1
(2017): 95-117.
24. Validitas Konstruk Alat Ukur Kesalehan
Sosial, Istiqomah, Jurnal Ilmiah
Psikologi Terapan, Vol.07, No. 01
(2019): 119-131.
25. Pengembangan Al-Ghazali’s Sufism
Happiness Inventory (ASHI): Sebuah
Pengukuran Kebahagian Sufi, Arman
Marwing, Tsaqafah, Vol. 14, No. 2
(2018):263-278.
26. Pengukuran Konsep Amanah dalam
Pendekatan Kualitatif dan Kuantitatif,
Ivan Muhammad Agung dan Desma
Husni, Jurnal Psikologi, Vol. 43, No. 3
(2016): 194-206.
27. Eksplorasi dan Pengembangan Skala
Qana’ah dengan Pendekatan Spiritual
Indigenous, Awaluddin Ahya, Jurnal
Ilmiah Psikologi Terapan, Vol 07, No. 01
(2019):13-27.
The collected data is then analyzed
through the content analysis techniques, by
understanding and criticizing the content
objectively from the scientific Papers of
Islamic Psychology written in journal
Literacy. The next step is to thypologize each
of the scientific works of Islamic Psychology
written in the journal Literacy into five
categories in the Islamic psychology
Madhhab, namely (1) Islamic psychoanalysis;
(2) Islamic Psycho behavioristic; (3) Islamic
Psycho humanistic; (4) Islamic Psycho
coognitive; and (5) Islamic Psycho
transpersonal. In the last step is the
comparison between the scientific papers of
Islamic Psychology written in journal
Literacy, to be known tendency.
RESULTS AND DISCUSSION
Typologization of Islamic Psychology
literacy articles will be analyzed thematically,
including mental health themes, transpersonal
psychology and Psychotherapy, the construct
of Islamic psychology measuring instruments
such as Rida related measurements, social
piety, the concept of trust, Qona'ah scale and
happiness scale. Last grouping several articles
in the form of Islamic integration such as
Sufism and Islamic education.
In the first article titled Perilaku
Manusia dalam Perspektif Psikologi Islam
(Yuriadi, 2016). This article can be
categorized in the discussion of Islamic
behavioristic psychology with a pattern of
development that follows idealistic-
philosophical patterns in explaining the
human behavior theory of Islamic psychology
perspectives. the authors cite a lot and
lubricated his ideas on philosophical views,
although he does not implicitly mention the
figure. However, the author's explanation of
Islamic and Western views related to the
author's behavior also performs the dialectic
analysis. This can be seen from the authors '
critique analysis of the theory of the behavior
of the flow of modern psychology, but then
explain the discussions directly on his Islamic
view.
In the second article entitled
Pengendalian Emosi Menurut Psikologi Islam
(R. Rachmy Diana, 2015). This article follows
an idealistic-scriptualis pattern, as the author
bases his ideas on an Islamic world view
which refers to Nash (Al-Qur'an and Al-
Hadith). The third articleKonsep Fitrah
dalam Psikologi Islam (Al Afify, 2018).This
article follows the ideal pattern of developing
Islamic psychology which is an idealistic-
eclectic pattern. Furthermore, the article
specifically entered on the development of
psychoanalysis is work with the title Aliran
Psikoanalisis dalam Perspektif Islam (Husna,
2018). This work takes a pattern of
pragmatic-complementary development.
Another article explaining the concept
of Islamic psychoanalysis as above is with the
title Psikoanalisa Islam, Menggali Struktur
Psikis Manusia dalam Perspektif Islam
(Afrizal, 2014). Although both articles
describe Islamic psychoanalysis, these two
are different in their development patterns. In
this Afrizal article, the pattern used is
idealistic-scripturalist. This research is
idealistic in harmony with the authors'
explanation of the human soul structure which
is based on the Islamic view. In idealistic
development, the authors conduct a thematic-
analytical study to the texts of the Qur'an and
al-Hadith. Thus, this can be said that a pattern
of development is scripturalist.
The last article that discusses one of
the concepts in modern psychology with an
Islamic perspective is the article with the title
Refleksi Teori Belajar Behavioristik dalam
Perspektif Islam (Rusuli, 2014).The authors
used the approach of Sufism or more
precisely the science of morality in the
concept building studied in the Islamic
perspective using an interdisciplinary
approach of Sufism or Akhlaq. The selection
of words between Sufism and Akhlaq is often
used alternately considering the essence of
Sufism is the discussion of behavior (Akhlaq)
that is commendable (Mahmudah) thus, his
heart becomes clean, holy and straight toward
Allah SWT (Abduh, 2015).
The next article that came into the
development of Islamic behavioristic flows is
the article entitledAntara Kesehatan Mental
dan Pendidikan karakter: Pandangan
Keislaman Terintegrasi(Nurrohim, 2016).The
discussion of this article also uses a
pragmatic-justification pattern.
Furthermore, referring to the list of
articles written in the previous sub-chapter,
the researchers found several articles that
literate Islamic psychology with a pattern of
comparison between the theories that are
discovered by Western psychology and the
Islamic view. Among them: an article titled
Kepribadian Manusia dalam Perspektif
Psikologi Islam (Telaah Kritis atas Psikologi
Kepribadian Modern )(Gumiandari, 2011).
Aside from being comparative, this article
also has an idealistic-eclectic-Sufistic-
Tasawwufi development pattern.
The development of comparative
patterns is also found in the article
entitledKonsep Ruh dalam Perspektif
Psikologi Pendidikan Barat dan Islam
(A.Samad, 2015).The writing of this article
follows the idealistic-eclectic-Tasawwufi
pattern. Despite using Nash (Al-Qur'an and
Al-Hadith), this article also uses the area of
tafsir. Furthermore, using a Sufism approach
with an intuitive or Irfan as a cornerstone of
epistemology, this study found that the
modern psychology (psychoanalysis,
behaviorism, and humanistic) is only up to the
dimensions of jism, mind, and an-Nafs, while
the dimensions of al-Ruh and Al-Fitrah could
not be touched at all. At the conclusion, it can
be identified that this article is entered into
the theory of Islamic transpersonal
psychology.
Still in the comparative pattern of
developing Islamic psychology, the article
titled Mimpi dalam Perspektif Psikologi
Islam: Studi Komparasi Psikologi Islam dan
Psikologi Barat (Yuminah, 2018) was also in
the category of Islamic psychoanalysis since
the discussion of dreams was scientifically
discussed by Freud as pioneering the theory
of psychoanalysis. The development pattern
performed by the authors in this article is
idealistic, scripturalistic, philosophical. Script
pattern is because the author displays some
Qur'anic verses related to dreams which were
then called in the language of the dream term
used by the Qur'an, the word Ru'ya and
Hulum.
The last article to conduct a discussion
of Islamic psychology with comparative
analytical patterns is an article titled Metode
Ketenangan Jiwa: Suatu Perbandingan
antara al-Ghazali dan Sigmund Freud
(Syakur, 2007). The author compares the
peace of mind method produced by
psychoanalytical psychology figures (Freud)
with the Islamic concept which is Sufism-
philosophical-theological (al-Ghazali), this is
because Al-Ghazali is known as a figure of
Muslim Sufism, while the theological
philosophy due to al-Ghazali positioned the
soul as a metaphysical-immaterial entity that
stands alone with traits and existed with God's
prescribed law.
In harmony with the theme of
psychotherapy and its integration with
Sufism, several articles in the list above
explain the conceptual psychotherapy and
Sufism that characterize the practice of
Islamic psychotherapy. Among them, the
article titled Penanganan Psikopatologi
dengan Psikoterapi Islami (Sri Astutik,
2012). On the topic of psychotherapy, the
author uses idealistic-eclectic pattern. The
idealistic construct is seen from the term
Istihfa ' explained by the author in describing
psychotherapy, furthermore explained with
the view of the Qur'an and Muslim figures
related to the practice of Islamic
psychotherapy.
The application of psychotherapy
Islam in counseling practice is discussed in
the article titled Psikoterapi dalam Perspektif
Bimbingan Konseling Islami (Lahmuddin,
2012). The development pattern used by the
authors is idealistic-scriptualistic, where the
development of psychotherapy practices in
Islamic counseling initiated by the authors
refers to the model offered by the Qur'an and
al-Hadith.
The next article that focuses on the
idea of implementing Sufism in
psychotherapy is the article entitled Sufi
Healing Terapi dalam Literatur Tasawuf
(Syukur, 2012). This article is included in the
development of Islamic transpersonal
madhhab, where the author also uses the
idealistic-scriptualistic-Tasawwufi pattern.
The author uses the terms in the Qur'an that
can be used as therapeutic methods such as
repentance, patience, sincerity, etc. Then
clarify the conceptual meaning of these words
based on the figures of Sufism.
The development of Islamic
transpersonal psychology with idealistic-
Scriptualistic-Tasawwufi was also used by
other writers in the article titled Terapi
Sufistik untuk Penyembuhan Gangguan
Mental dan Mewujudkan Pribadi yang Sehat
(Zaini, 2017). But in explaining the concept
of mental and personal health, the author uses
the comparative-scripturalist-Tasawwufi
pattern. Where the Qur'an and Al Hadiths are
used to explain the concept of a healthy
person in an Islamic perspective.
The next article that still discusses the
integration of Sufism and psychotherapy
included the category of Islamic transpersonal
psychology is an article titled Peran Ajaran
Tasawuf sebagai Psikoterapi Mengatasi
Konflik Batin (Waslah, 2017).The pattern
used by the author is idealistic-tasawwufi e.g.
with some of the articles described above.
The following three articles
specifically describe one of the various types
of Islamic psychotherapy that have been
commonly mentioned in several articles
above. Like the article titled Dzkir:
Psikoterapi dalam Perspektif Islam
(Haryanto, 2014). This article uses the
idealistic-tasawwufi pattern. The dhikr
activity which is especially the core activity
of the group of Sufism is used by the writer as
a pattern of developing Islamic
psychotherapy.
 Happiness Inventory (ASHI): Sebuah
Another article that raised Islamic
psychotherapy through Islamic teachings is
the article titled Tobat sebagai Sebuah Terapi
(Kajian Psikoterapi Islam) (Yulianti, 2017).
The last article that used psychotherapy
through Islamic teachings is the study area
entitled Terapi Tadabbur Al-Qur’an untuk
Mengurangi Kecemasan Menghidap
PersalinanPertama (Prapto, Nashori, &
Rumiani, 2015).
The article that tries to do a pragmatic-
complementation development pattern is the
article titled Psikologi Transpersonal: Kasus
Shalat (Adi, 2002).In this article, authors are
exporting related concepts and findings in
transpersonal psychology, then develop
complementation. The pattern of development
of Islamic Psychology pragmatic in the study
of transpersonal psychology is also found in
the article entitled berjudul Psikoterapi
Transpersonal dalam Kajian Islam untuk
Meningkatkan Kesehatan
Mental
(Fourianalistyawati, 2011).More clearly this
article used a pragmatic-paralyzation pattern.
It is pragmatic due to the author that put the
practical aspects of the transpersonal
psychotherapy proposed by the modern
psychology of transpersonal theory that write
down some of its implementation techniques
(visualization, affirmations, and releases).
Among the articles that are considered
representative in the research related to the
development of Islamic psychology
measuring instruments among them is the
article titled Husn al-Zhann: Konsep Berpikir
Positif dalam Perspektif Psikologi Islam dan
Manfaatnya bagi Kesehatan Mental (Rusydi,
2012) and Rida Dalam Psikologi Islam Dan
Konstruksi Alat Ukurnya(Rusdi, 2017)both
articles are developed with objectification
patterns.
In contrast to Rusdi's idealistic-
scriptualistic article, a written article titled
Pengembangan Al-Ghazali’s Sufism
 construct was developed based on findings of
Pengukuran Kebahagian Sufi the research in the area then followed by
(Marwing, 2018)has a
pattern of developing
objectification with idealistic-
tasawwufi properties. The measurement of
happiness construct that was tested by a pure
writer used the concept of happiness
according to al- Ghazali. The presence of
the construct is purely based on an Islamic
view explaining that happiness is not only
related to the reality of the world but also
eschatological (afterlife). The next article is
titled Validitas Konstruk Alat Ukur
Kesalehan Sosial (Istiqomah,
2019). The social-piety construct developed
in this study
despite objectification, the
approach used by the authors in
determining the dimensions of the
measuring instrument is not purely
idealistic- scriptualistic neither
philosophical nor tasawwufi.
The authors look still to use a
pragmatic-parelization pattern.
Different from the three articles
above that developed Islamic psychological
measuring instruments that are sourced on
the Nash and the Intepretatif sources, the last
two articles are idealistic because of the use
of terms and concepts that are typical of
Islam, but the structure of the dimension and
the indicator is purely a button-up from the
perception of Indonesian people, therefore, it
can be said to be the psychology of
indigenous Muslims (Moslem utilization
psychology), such as articles titled
Pengukuran Konsep Amanah dalam
Pendekatan Kualitatif dan Kuantitatif
(Agung & Husni, 2017). The pattern of
development conducted by Ivan Muhammad
Agung and Desma Husni, as analyzed above,
is exactly the same as the article Eksplorasi
dan Pengembangan Skala Qana’ah dengan
Pendekatan Spiritual Indigenous (Ahya,
2019). The development pattern used is
pragmatic-inductive, where the Qona'ah scale
theoretical thought Qona'ah based on the developing Islamic psychology literacy as
perception of Indonesian Moslem society. described, the description can be seen in
Based on the content description Table 1 below:
and content analysis related to the pattern of

Table 1.
Typology of Islamic Psychological Literature in the Journalizing System

Development
No Mazhab of Psychology Article Title Author
Pattern
1. Psychoanalysis of Islam Aliran Psikoanalisis dalam Faiqatul Pragmatic-
Perspektif Islam Husna complementation
Psikoanalisa Islam, Menggali Lalu Heri Idealistic-scriptualistic
Struktur Psikis Afrizal
Manusia dalam Perspektif Islam
Konsep Mimpi dalam Perspektif Yuminah Comparison-idealistic-
PsikologiIslam: scriptualistic-
Studi Komparasi Psikologi Islam dan philosophical
PsikologiBarat
Penanganan Psikopatologi Sri Astutik, Pragmatic-justification
dengan Psikoterapi Islami
Psikoterapi dalam Perspektif Lahmuddin, Idealistic-scriptualistic
Bimbingan
Konseling Islami
2. Behavioristic of Islam Perilaku Manusia dalam Yuriadi Idealistic-philosophical
Perspektif Psikologi Islam
Refleksi Teori Belajar Izzatur Comparison-idealistic-
Behavioristik dalam Rusuli Tasawwufi/Akhlaqi
Perspektif Islam
Antara Kesehatan Mental dan Ahmad Pragmatic-justification
Pendidikan Karakter: Nurrohim
Pandangan Keislaman
Terintegrasi
3 Humanistic of Islam Dzikir: Psikoterapi dalam Perspektif Rudy Idealistic-tasawwufi
Islam Haryanto and
pragmatic-legalization
Validitas Konstruk Alat Istiqomah Objectification
Ukur Kesalehan Sosial Pragmatic-parelisation

Pengukuran Konsep Amanah dalam Muhammad Objectification-

Pendekatan Kualitatif dan Kuantitatif Agung dan pragmatic-
Desma indutification
Husni
4. Cognitive of Islam Pengendalian Emosi R. Rachmy Idealistic-scriptualistic
Menurut Psikologi Islam Diana
5. Transpersonal of Islam Kepribadian Manusia dalam Perspektif Septi Comparison-
Psikologi Islam (Telaah Kritis atas Gumiardi idealistic-eclectic
Psikologi Kepribadian Modern)
Konsep Ruh dalam Perspektif Sri Astuti Comparison-
Psikologi danA. idealistic-eclectic-
Pendidikan Barat dan Islam Samad tasawwufi
Metode Ketenangan Jiwa: Suatu Abd Syakur Comparison-idealistic-
Perbandingan antara tasawwufi-
al-Ghazali dan Sigmund Freud philosophical-
theological
Sufi Healing Terapi dalam Literatur M. Amin Idealistic-
Tasawuf Syukur scriptualistic-
tasawwufi
Terapi Sufistik untuk Penyembuhan Ahmad Comparison-
Gangguan Mental dan Mewujudkan Zaini scriptualistic-
Pribadi yang Sehat tasawwufi

Peran Ajaran Tasawuf sebagai Waslah Idealistic-tasawwufi

Psikoterapi dan pragmatic-
Mengatasi Konflik Batin parelisation
Tobat sebagai Sebuah Terapi (Kajian Erba Idealistic-tasawwufi
Psikoterapi Rozalina
Islam) Yulianti
Terapi Tadabbur Al-Qur’an untuk Dini A.P. Objektification-
Mengurangi Kecemasan Menghidap Prapto, H. idealistic-
Persalinan Pertama, Fuad scriptualistic
Nashori, dan
Rumiani
Psikologi Transpersonal: Kasus Arif Pragmatic-
Shalat Wibisono justification-
complementation
Psikoterapi Transpersonal dalam Endang Pragmatic-parelisation
Kajian Islam untuk Meningkatkan Fourianalist
Kesehatan yawati
Mental
Husn al-Zhann: Konsep Ahmad Objectification-
Berpikir Positif dalam Perspektif Rusydi idealistic-
Psikologi Islam scriptualistic-
dan Manfaatnya bagi interpretation
Kesehatan Mental
Rida Dalam Psikologi Islam Dan Ahmad Objectification-
Konstruksi Alat Rusydi idealistic-
Ukurnya scriptualistic-
interpretation
Pengembangan Al- Ghazali’s Sufism Arman Objectification-
Happiness Inventory (ASHI): Marwing idealistic-tasawwufi
Sebuah Pengukuran Kebahagian Sufi
Eksplorasi dan Pengembangan Skala Awaluddin Objectification-
Qana’ah dengan Pendekatan Ahya pragmatic-
Spiritual Indigenous inductification
CONCLUSION
Based on the journal Literation
Research with the Islamic psychology theme,
the authors turned out to have a diverse
variant in the development of Islamic
psychology Madzhab. The Islamic
Psychotranspersonal madhab dominates the
pattern of Islamic psychology development in
Indonesia. As it was seen, that of the 27
journal Literations analyzed in the study were
found: five literations of Islamic
psychoanalysis, three literations of Islamic
Psychobehavioristic; Three literations of
Islamic Psychohumanistic; An Islamic
Psychocognitive literacy and 15 literation of
Islamic Psychotranspersonal Islam. This
tendency is caused by the process of
integration of Islam and the easiest
psychology and low resistance level is
Psychotranspersonal. The themes raised are
often related to the value of life, the meaning
of life, the transcendence of godliness, the
relation of worship to God, and how the
continuation of life, especially after death.
Psychotranspersonal themes were more easily
developed through literary research and/or
quantitative research, while other madhhabs
claim more to quantitative research.
The research also implicates the
development of the Islamic psychology
concept, to serve as the basis for writing
journal literacy which themes around Islamic
and psychological integration. The result is
not merely beneficial for the development of
psychology only, but also in the Islamic area.
This means that through the integration of
Islamic concepts will be more leading and can
be verified empirically, likewise, the
psychological theories that are initially
positivistic will transform wholeness values.
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